GERLEYS DAVID CAUSIL CASTRO 78

78. Provide a definition of the 'sufficiency of the Scriptures' and show that this is
not typically the position of many evangelicals today who strongly affirm
inspiration and inerrancy, but not sufficiency. Anglican evangelicals, for example,
hold the 39-article view that the church can design rites and ceremonies
according to culture, and Presbyterian confessions, despite their strengths, apply
the regulatory principle only to worship. . Many Baptists and others also freely
innovate in worship and methods without justification from the Scriptures. How
would you defend true sufficiency? Also, list at least six fields of human endeavor
to which biblical sufficiency does not apply.
DEFINITION
Scripture is sufficient because it is the only inspired, infallible, and therefore final
authority for Christians on matters of faith and godliness .
RESUME
The sufficiency of Scripture is a doctrine that is challenged on multiple
fronts. Since the Reformation, Rome challenged the sufficiency of Scripture by
asserting that an infallible tradition and a papal magisterium were necessary to
provide the correct interpretation of Scripture. In response, the Reformers
affirmed that Scripture is a sufficient authority for all things related to faith and
godliness, without the need to appeal to another authority. However, this does
not mean that the Scriptures function on their own, apart from any other source
or authority; rather, all other authorities serve under the Scriptures, while the
Scriptures rule over them as the final and inspired authority of God.
ALL SCRIPTURE IS INSPIRED BY GOD
"All Scripture is inspired by God and useful to teach, to convict, to correct and to
instruct in righteousness, so that the man of God may be perfect, prepared for
every good work" (2 Timothy 3: 16-17) . So Paul says to Timothy, giving him every
confidence that the Scriptures he has inherited are not only divine in origin, but
are sufficient for the ministry entrusted to him.
The sufficiency of Scripture gives us cause for gratitude ; gratitude because God
not only spoke, but their divi na Word is definitiv to , leaving his bride (the
church) with a sure guide for faith and practice amid a tormenta.2 Tim. 3: 16-
17). So Paul says to Timothy, giving him every confidence that the Scriptures he
has inherited are not only divine in origin, but are sufficient for the ministry
entrusted to him.
The sufficiency of Scripture, however, has been under fire since the
Reformation. Rome challenged the sufficiency of Scripture, stating that an
infallible tradition and a papal magisterium are also needed to provide the only
true interpretation of Scripture. This conclusion follows from his assumption that
tradition is an infallible second source or conduit of divine revelation. With that
statement, the Bible is no longer solely inspired, infallible, and the final authority
of the church. With the disappearance of sola scriptura , sufficiency cannot
remain.
But with the Reformation came a renewal of biblical sufficiency. With the return
to biblical authority came the recovery of his sufficiency. For example, in 1561
those who wrote the Belgian Confession confessed: "We believe that these Holy
Scriptures fully contain the will of God, and that everything that man must believe
for salvation is sufficiently taught in them."
In the next century, 1646 to be exact, the Westminster Assembly theologians also
drew up a confessional statement and also confessed sufficiency: “All the counsel
of God concerning all things necessary for his own glory, the salvation of man,
the faith and life, is expressly established in Scripture, or by a good and
necessary consequence can be deduced from Scripture: to which nothing at any
time should be added, either by new revelations of the Spirit, or traditions of men
[ Gal . 1: 8–9; 2 Thess. 2: 2; 2 Tim. 3: 15-17] ”. Or consider the Westminster Short
Catechism, which so helpfully captures the essence of sufficiency in a question-
and- answer format : Gallon . 1: 8–9; 2 Thess. 2: 2; 2 Tim. 3: 15-17] ”. Or
consider the Short Westminster Catechism, which so helpfully captures the
essence of sufficiency in a question-and-answer format:
Q: What do the scriptures mainly teach?
A: The Scriptures mainly teach: What man should believe about God and what
duty God demands of man.
As seen in these confessional statements, sufficiency distinguishes the
Protestant evangelical, who turns to Scripture as that which contains everything
necessary for salvation and godliness.
Extra-biblical sources?
Does it mean sufficiency that all extra-biblical resources should be
eliminated? Not necessarily . To say yes is to confuse sola scriptura with
nuda scriptura . Remember, sola scriptura does not exclude other authorities in
the church (such as creeds, councils, church leaders, theologians, traditions,
etc.). Rather, it is to say that Scripture alone is our inspired, infallible, and
therefore final authority. While there may be many important authorities, they are
all subordinate to the Scriptures, which are the only ones inspired by God and
without errors, totally reliable and sufficient for faith and practice. Only Scripture
is our magisterial authority; all other authorities are ministerial.
With that in mind, the Christian should not fear the use of extra-biblical sources. In
fact, the Christian should not hesitate to learn, appeal, and use extra-biblical
sources. Many of these may be gifts of grace arising out of God's general
revelation in the created order. Be it archeology or philosophy, medicine or
literature, mathematics or science, these are fruits of God's common tree of grace
for humanity.
However, we should naturally be concerned if some extra-biblical source claims
to be superior to biblical truth or opposes biblical Christianity. As much as we
appreciate any number of extra-biblical sources, they are servants of that
authority that is the only inspired and infallible: the Scriptures. When used
correctly, extra-biblical sources become interpretation aids, and what a great help
they can be. But they must never become interpretative lords, subordinating God
and his word.
Sufficiency matters to the Church
Sufficiency has real and serious implications for the church today. First, although
Christians claim that they believe in the sufficiency of Scripture, they often live as
they don't, valuing their experience rather than the instruction of Scripture. In faith
and practice, many Christians nod to what the Bible says, but politely put it aside
to live their life as they think or feel is best. Sufficiency is affirmed doctrinally, but
functionally it is experience that governs the day. Dietrich Bonhoeffer's words are
as applicable today as they were in their day: The Scriptures are sifted “through
the sieve of one's own experience, despising and shaking that which will not
pass; and one prunes and cuts the biblical message until it fits in a certain space,
Second, the church as a whole desperately needs to regain the sufficiency of
Scripture. Too many pastors and their churches have embraced the consumer
mentality of culture. The Bible is not the priority but the pragmatics. Who the
church is and what the church does is not decided according to the Word of God,
but is determined according to the felt needs of the surrounding culture. Whatever
keeps visitors coming back for more, whatever makes the church appear
relevant, this becomes the rule for worship and ministry. As a result, the church
sells its soul to the culture, desperately trying to entertain to give those in the
pews the experience they desire.
All of this is backwards. We meet every week because we are summoned by God
himself and he has a word to share with us. Since God himself speaks to us in
this word, his inspired and inscribed speech occupies a central place. It becomes
the agenda for every song and sermon. Isn't that why Paul could also command
Timothy: “Preach the word; prepare in time and out of time; correct, rebuke and
encourage, with great patience and instruction ”(2 Tim. 4: 2)? 2 Tim. 4: 2)?
Without the Word, the church will not only starve, it will have nothing of saving
and lasting value to offer the world anyway. God's Word is a lamp in a dark world,
lighting the way ahead (Ps. 119: 93, 105), so that both the Christian and the
church know God and know how to live in his ways as covenant people .PD . 119:
93, 105), so that both the Christian and the church know God and know how to
live in his ways as covenant people. Reformed Christianity adheres to a unique
view of Scripture. Other expressions of Christianity may uphold the authority,
inerrancy, and inerrancy of Scripture, but only of the Reformed Faith is the
doctrine of the sufficiency and acuity of Scripture.

CONTRAST BETWEEN THE REGULATORY PRINCIPLE AND THE

REGULATORY PRINCIPLE
The Puritan Viewpoint emphasizes the biblical truth that True Worship is only
what is commanded . Whereas False Worship is anything that is not
commanded .
The Anglican View is that True Worship is commanded, plus anything else that
is not expressly forbidden and that False Worship is only condemned in
Scripture.
The difference between the Puritans and the Anglicans can be usefully illustrated
by two builders who set out to build the temple of God. Mr. Anglican must use the
materials that the Word of God offers him, but he does not have any plans and
can use other materials. Mr. Puritano should only use the materials that the Word
of God offers him and has a plan. It doesn't take a rocket scientist to discern that
the two finished buildings will be drastically different, or to discern which one will
be more pleasing to God.